S E C O N D T I M O T H Y.

CHAP. II.

In this chapter our apostle gives Timothy many
exhortations and directions, which may be of great use to other,
both ministers and Christians, for whom they were designed as well
as for him. I. He encourages him in his work, showing him whence he
must fetch help, ver. 1. II.
He must take care of a succession in the ministry, that the office
might not die with him, ver.
2. III. He exhorts him to constancy and perseverance in
this work, as a soldier and as a husbandman, considering what would
be the end of all his sufferings, &c., ver. 3-15. IV. He must shun profane and
vain babblings (ver.
16-18), for they will be pernicious and mischievous. V.
He speaks of the foundation of God, which standeth sure, ver. 19-21. VI. What he is to
avoid—youthful lusts, and foolish and unlearned questions; and
what to do, ver. 22, to the
end.

Ministerial Fortitude. (a.
d. 66.)

1 Thou therefore, my son, be strong in the grace
that is in Christ Jesus. 2 And the things that thou hast
heard of me among many witnesses, the same commit thou to faithful
men, who shall be able to teach others also. 3 Thou
therefore endure hardness, as a good soldier of Jesus Christ.
4 No man that warreth entangleth himself with the affairs of
this life; that he may please him who hath chosen him to be
a soldier. 5 And if a man also strive for masteries,
yet is he not crowned, except he strive lawfully. 6
The husbandman that laboureth must be first partaker of the fruits.
7 Consider what I say; and the Lord give thee understanding
in all things.

Here Paul encourages Timothy to constancy
and perseverance in his work: Be strong in the grace that is in
Christ Jesus, v.
1. Observe, Those who have work to do for God must stir
up themselves to do it, and strengthen themselves for it. Being
strong in the grace that is in Christ Jesus may be understood in
opposition to the weakness of grace. Where there is the truth of
grace there must be a labouring after the strength of grace. As our
trials increase, we have need to grow stronger and stronger in that
which is good; our faith stronger, our resolution stronger, our
love to God and Christ stronger. Or it may be understood in
opposition to our being strong in our own strength: "Be strong, not
confiding in thy own sufficiency, but in the grace that is in Jesus
Christ." Compare Eph. vi.
10, Be strong in the Lord, and in the power of his
might. When Peter promised rather to die for Christ than to
deny him he was strong in his own strength; had he been strong in
the grace that is in Christ Jesus, he would have kept his standing
better. Observe, 1. There is grace in Christ Jesus; for the law was
given by Moses, but grace and truth came by Jesus Christ, John i. 17. There is grace enough in
him for all of us. 2. We must be strong in this grace; not in
ourselves, in our own strength, or in the grace we have already
received, but in the grace that is in him, and that is the way to
be strong in grace. 3. As a father exhorts his son, so does Paul
exhort Timothy, with great tenderness and affection: Thou,
therefore, my son, be strong, &c. Observe,

I. Timothy must count upon sufferings, even
unto blood, and therefore he must train up others to succeed him in
the ministry of the gospel, v.
2. He must instruct others, and train them up for the
ministry, and so commit to them the things which he had heard; and
he must also ordain them to the ministry, lodge the gospel as a
trust in their hands, and so commit to them the things which he had
heard. Two things he must have an eye to in ordaining
ministers:—Their fidelity or integrity ("Commit them to
faithful men, who will sincerely aim at the glory of God,
the honour of Christ, the welfare of souls, and the advancement of
the kingdom of the Redeemer among men"), and also their ministerial
ability. They must not only be knowing themselves, but be able to
teach others also, and be apt to teach. Here we have, 1. The things
Timothy was to commit to others—what he had heard of the apostle
among many witnesses; he must not deliver any thing besides, and
what Paul delivered to him and others he had received of the Lord
Jesus Christ. 2. He was to commit them as a trust, as a sacred
deposit, which they were to keep, and to transmit pure and
uncorrupt unto others. 3. Those to whom he was to commit these
things must be faithful, that is, trusty men, and who were skilful
to teach others. 4. Though men were both faithful and able to teach
others, yet these things must be committed to them by Timothy, a
minister, a man in office; for none must intrude themselves into
the ministry, but must have these things committed to them by those
already in that office.

II. He must endure hardness
(v. 3): Thou
therefore, &c. 1. All Christians, but especially ministers,
are soldiers of Jesus Christ; they fight under his banner,
in his cause, and against his enemies, for he is the captain of our
salvation, Heb. ii. 10. 2.
The soldiers of Jesus Christ must approve themselves good soldiers,
faithful to their captain, resolute in his cause, and must not give
over fighting till they are made more than conquerors, through
him that loved them, Rom. viii.
37. 3. Those who would approve themselves good soldiers
of Jesus Christ must endure hardness; that is, we must expect it
and count upon it in this world, must endure and accustom ourselves
to it, and bear it patiently when it comes, and not be moved by it
from our integrity.

III. He must not entangle himself in the
affairs of this world, v.
4. A soldier, when he has enlisted, leaves his calling,
and all the business of it, that he may attend his captain's
orders. If we have given up ourselves to be Christ's soldiers, we
must sit loose to this world; and though there is no remedy, but we
must employ ourselves in the affairs of this life while we are here
(we have something to do here), we must not entangle ourselves with
those affairs, so as by them to be diverted and drawn aside from
our duty to God and the great concerns of our Christianity. Those
who will war the good warfare must sit loose to this world. That
we may please him who hath chosen us to be soldiers. Observe,
1. The great care of a soldier should be to please his general; so
the great care of a Christian should be to please Christ, to
approve ourselves to him. The way to please him who hath chosen us
to be soldiers is not to entangle ourselves with the affairs of
this life, but to be free from such entanglements as would hinder
us in our holy warfare.

IV. He must see to it that in carrying on
the spiritual warfare he went by rule, that he observed the laws of
war (v. 5): If a
man strive for masteries, yet is he not crowned, except he strive
lawfully. We are striving for mastery, to get the mastery of
our lusts and corruptions, to excel in that which is good, but we
cannot expect the prize unless we observe the laws. In doing that
which is good we must take care that we do it in a right manner,
that our good may not be evil spoken of. Observe here, 1. A
Christian is to strive for masteries; he must aim at mastering his
own lusts and corruptions. 2. Yet he must strive according to the
laws given to him; he must strive lawfully. 3. Those who do so
shall be crowned at last, after a complete victory is obtained.

V. He must be willing to wait for a
recompence (v. 6):
The husbandman that laboureth must be first partaker of the
fruits. Or, as it should be read, The husbandman labouring
first must partake of the fruits, as appears by comparing it
with Jam. v. 7. If we would
be partakers of the fruits, we must labour; if we would gain the
prize, we must run the race. And, further, we must first labour as
the husbandman does, with diligence and patience, before we are
partakers of the fruit; we must do the will of God, before we
receive the promises, for which reason we have need of patience,
Heb. x. 36.

The apostle further commends what he had
said to the attention of Timothy, and expresses his desire and hope
respecting him: Consider what I say, and the Lord give thee
understanding in all things, v. 7. Here, 1. Paul exhorts Timothy to
consider those thing about which he admonished him. Timothy must be
reminded to use his considering faculties about the things of God.
Consideration is as necessary to a good conversation as to a sound
conversion. 2. He prays for him: The Lord give thee
understanding in all things. Observe, It is God who gives
understanding. The most intelligent man needs more and more of this
gift. If he who gave the revelation in the word does not give the
understanding in the heart, we are nothing. Together with our
prayers for others, that the Lord would give them understanding in
all things, we must exhort and stir them up to consider what we
say, for consideration is the way to understand, remember, and
practise, what we hear or read.

Ministerial Encouragements. (a.
d. 66.)

8 Remember that Jesus Christ of the seed of
David was raised from the dead according to my gospel: 9
Wherein I suffer trouble, as an evil doer, even unto bonds;
but the word of God is not bound. 10 Therefore I endure all
things for the elect's sakes, that they may also obtain the
salvation which is in Christ Jesus with eternal glory. 11
It is a faithful saying: For if we be dead with him,
we shall also live with him: 12 If we suffer, we
shall also reign with him: if we deny him, he also
will deny us: 13 If we believe not, yet he abideth
faithful: he cannot deny himself.

I. To encourage Timothy in suffering, the
apostle puts him in mind of the resurrection of Christ (v. 8): Remember that Jesus
Christ, of the seed of David, was raised from the dead, according
to my gospel. This is the great proof of his divine mission,
and therefore a great confirmation of the truth of the Christian
religion; and the consideration of it should make us faithful to
our Christian profession, and should particularly encourage us in
suffering for it. Let suffering saints remember this. Observe, 1.
We are to look to Jesus, the author and finisher of our faith, who,
for the joy that was set before him, endured the cross, despised
the shame, and has now sat down at the right hand of the throne of
God, Heb. xii. 2. 2. The
incarnation and resurrection of Jesus Christ, heartily believed and
rightly considered, will support a Christian under all sufferings
in the present life.

II. Another thing to encourage him in
suffering was that he had Paul for an example. Observe,

1. How the apostle suffered (v. 9): Wherein I suffer as
an evil-doer; and let not Timothy the son expect any better
treatment than Paul the father. Paul was a man who did good, and
yet suffered as an evil-doer: we must not think it strange if those
who do well fare ill in this world, and if the best of men meet
with the worst of treatment; but this was his comfort that the
word of God was not bound. Persecuting powers may silence
ministers and restrain them, but they cannot hinder the operation
of the word of God upon men's hearts and consciences; that cannot
be bound by any human force. This might encourage Timothy not to be
afraid of bonds for the testimony of Jesus; for the word of Christ,
which ought to be dearer to him than liberty, or life itself,
should in the issue suffer nothing by those bonds. Here we see,
(1.) The good apostle's treatment in the world: I suffer
trouble; to this he was called and appointed. (2.) The pretence
and colour under which he suffered: I suffer as an
evil-doer; so the Jews said to Pilate concerning Christ, If
he were not a malefactor, we would not have delivered him up to
thee, John xviii. 30.
(3.) The real and true cause of his suffering trouble as an
evil-doer: Wherein; that is, in or for the sake of the
gospel. The apostle suffered trouble unto bonds, and afterwards he
resisted unto blood, striving against sin, Heb. xii. 4. Though the preachers of the word
are often bound, yet the word is never bound.

2. Why he suffered cheerfully: I endure
all things for the elects' sake, v. 10. Observe, (1.) Good ministers
may and should encourage themselves in the hardest services and the
hardest sufferings, with this, that God will certainly bring good
to his church, and benefit to his elect, out of them.—That they
may obtain the salvation which is in Christ Jesus. Next to the
salvation of our own souls we should be willing to do and suffer
any thing to promote the salvation of the souls of others. (2.) The
elect are designed to obtain salvation: God hath not appointed
us to wrath, but to obtain salvation, 1 Thess. v. 9. (3.) This salvation is in
Christ Jesus, in him as the fountain, the purchaser, and the giver
of it; and it is accompanied with eternal glory: there is no
salvation in Christ Jesus without it. (4.) The sufferings of our
apostle were for the elects' sake, for their confirmation and
encouragement.

III. Another thing with which he encourages
Timothy is the prospect of a future state.

1. Those who faithfully adhere to Christ
and to his truths and ways, whatever it cost them, will certainly
have the advantage of it in another world: If we be dead with
him, we shall live with him, v. 11. If we be dead with him, we
shall live with him, v.
11. If, in conformity to Christ, we be dead to this
world, its pleasures, profits, and honours, we shall go to live
with him in a better world, to be for ever with him. Nay, though we
be called out to suffer for him, we shall not lose by that.
Those who suffer for Christ on earth shall reign with Christ
in heaven, v. 12.
Those who suffered with David in his humiliation were preferred
with him in his exaltation: so it will be with those who suffer
with the Son of David.

2. It is at our peril if we prove
unfaithful to him: If we deny him, he also will deny us. If
we deny him before man, he will deny us before his Father,
Matt. x. 33. And that man
must needs be for ever miserable whom Christ disowns at last. This
will certainly be the issue, whether we believe it or no (v. 13): If we believe not,
yet he abideth faithful; he cannot deny himself. He is faithful
to his threatenings, faithful to his promises; neither one nor the
other shall fall to the ground, no, not the least, jot nor tittle
of them. If we be faithful to Christ, he will certainly be faithful
to us. If we be false to him, he will be faithful to his
threatenings: he cannot deny himself, cannot recede from any
word that he hath spoken, for he is yea, and amen, the faithful
witness. Observe, (1.) Our being dead with Christ precedes our
living with him, and is connected with it: the one is in order to
the other; so our suffering for him is the way to reign with him.
You that have followed me in the regeneration, when the Son of
man shall sit on the throne of his glory, you also shall sit upon
twelve thrones, judging the twelve tribes of Israel Matt. xix. 28. (2.) This is a
faithful saying, and may be depended on and ought to be believed.
But, (3.) If we deny him, out of fear, or shame, or for the sake of
some temporal advantage, he will deny and disown us, and will not
deny himself, but will continue faithful to his word when he
threatens as well as when he promises.

Cautions against Error. (a.
d. 66.)

14 Of these things put them in
remembrance, charging them before the Lord that they strive
not about words to no profit, but to the subverting of the
hearers. 15 Study to show thyself approved unto God, a
workman that needeth not to be ashamed, rightly dividing the word
of truth. 16 But shun profane and vain babblings: for
they will increase unto more ungodliness. 17 And their word
will eat as doth a canker: of whom is Hymenæus and Philetus;
18 Who concerning the truth have erred, saying that the
resurrection is past already; and overthrow the faith of some.

Having thus encouraged Timothy to suffer,
he comes in the next place to direct him in his work.

I. He must make it his business to edify
those who were under his charge, to put them in remembrance
of those things which they did already know; for this is the work
of ministers; not to tell people that which they never knew before,
but to put them in mind of that which they do know, charging
them that they strive not about words. Observe, Those that are
disposed to strive commonly strive about matters of very small
moment. Strifes of words are very destructive to the things of God.
That they strive not about words to no profit. If people did
but consider of what little use most of the controversies in
religion are, they would not be so zealous in their strifes of
words, to the subverting of the hearers, to the drawing of
them away from the great things of God, and occasioning unchristian
heats and animosities, by which truth is often in danger of being
lost. Observe, People are very prone to strive about words, and
such strifes never answer any other ends than to shake some and
subvert others; they are not only useless, but they are very
hurtful, and therefore ministers are to charge the people that they
do not strive about words, and they are most likely to be regarded
when they charge them before the Lord, that is, in his name and
from his word; when they produce their warrant for what they
say.—Study to show thyself approved unto God, v. 15. Observe, The care of
ministers must be to approve themselves unto God, to be accepted of
him, and to show that they are so approved unto God. In order
thereunto, there must be constant care and industry: Study to
show thyself such a one, a workman that needs not be
ashamed. Ministers must be workmen; they have work to do, and
they must take pains in it. Workmen that are unskilful, or
unfaithful, or lazy, have need to be ashamed; but those who mind
their business, and keep to their work, are workmen that need not
be ashamed. And what is their work? It is rightly to divide the
word of truth. Not to invent a new gospel, but rightly to
divide the gospel that is committed to their trust. To speak terror
to those to whom terror belongs, comfort to whom comfort; to give
every one his portion in due season, Matt. xxiv. 45. Observe here, 1. The word
which ministers preach is the word of truth, for the author of it
is the God of truth. 2. It requires great wisdom, study, and care,
to divide this word of truth rightly; Timothy must study in order
to do this well.

II. He must take heed of that which would
be a hindrance to him in his work, v. 16. He must take heed of error:
Shun profane and vain babblings. The heretics, who boasted
of their notions and their arguments, thought their performances
such as might recommend them; but the apostle calls them profane
and vain babblings: when once men become fond of those they
will increase unto more ungodliness. The way of error is
down-hill; one absurdity being granted or contended for, a thousand
follow: Their word will eat as doth a canker, or gangrene;
when errors or heresies come into the church, the infecting of one
often proves the infecting of many, or the infecting of the same
person with one error often proves the infecting of him with many
errors. Upon this occasion the apostle mentions some who had lately
advanced erroneous doctrines: Hymeneus and Philetus. He
names these corrupt teachers, by which he sets a brand upon them,
to their perpetual infamy, and warns all people against hearkening
to them. They have erred concerning the truth, or concerning
one of the fundamental articles of the Christian religion, which is
truth. The resurrection of the dead is one of the great doctrines
of Christ. Now see the subtlety of the serpent and the serpent's
seed. They did not deny the resurrection (for that had been boldly
and avowedly to confront the word of Christ), but they put a
corrupt interpretation upon that true doctrine, saying that the
resurrection was past already, that what Christ spoke concerning
the resurrection was to be understood mystically and by way
of allegory, that it must be meant of a spiritual resurrection
only. It is true, there is a spiritual resurrection, but to infer
thence that there will not be a true and real resurrection of the
body at the last day is to dash one truth of Christ in pieces
against another. By this they overthrew the faith of some,
took them off from the belief of the resurrection of the dead; and
if there be no resurrection of the dead, nor future state, no
recompence of our services and sufferings in another world, we are
of men the most miserable, 1 Cor. xv.
19. Whatever takes away the doctrine of a future state
overthrows the faith of Christians. The apostle had largely
disproved this error (1 Cor.
xv.), and therefore does not here enter into the
arguments against it. Observe, 1. The babblings Timothy was to shun
were profane and vain; they were empty shadows, and led to
profaneness: For they will increase unto more ungodliness.
2. Error is very productive, and on that account the more
dangerous: it will eat like a gangrene. 3. When men err
concerning the truth, they always endeavour to have some plausible
pretence for it. Hymeneus and Philetus did not deny a resurrection,
but pretended it was already past. 4. Error, especially that which
affects the foundation, will overthrow the faith of some.

Cautions against Error. (a.
d. 66.)

19 Nevertheless the foundation of God standeth
sure, having this seal, The Lord knoweth them that are his. And,
Let every one that nameth the name of Christ depart from iniquity.
20 But in a great house there are not only vessels of gold
and of silver, but also of wood and of earth; and some to honour,
and some to dishonour. 21 If a man therefore purge himself
from these, he shall be a vessel unto honour, sanctified, and meet
for the master's use, and prepared unto every good work.

Here we see what we may comfort ourselves
with, in reference to this, and the little errors and heresies that
both infect and infest the church, and do mischief.

I. It may be a great comfort to us that the
unbelief of men cannot make the promise of God of no effect. Though
the faith of some particular persons be overthrown, yet the
foundation of God standeth sure (v. 19); it is not possible that they
should deceive the elect. Or it may be meant of the truth itself,
which they impugn. All the attacks which the powers of darkness
have made upon the doctrine of Christ cannot shake it; it stands
firm, and weathers all the storms which have been raised against
it. The prophets and apostles, that is, the doctrines of the Old
and New Testament, are still firm; and they have a seal with two
mottoes upon it, one on the one side, and the other on the other,
as is usual in a broad seal. 1. One expresses our comfort—that
the Lord knows those that are his, and those that are not;
knows them, that is, he owns them, so knows them that he will never
lose them. Though the faith of some be overthrown, yet the Lord is
said to know the ways of the righteous, Ps. i. 6. None can overthrow the faith of any
whom God hath chosen. 2. Another declares our duty—that every one
who names the name of Christ must depart from iniquity. Those who
would have the comfort of the privilege must make conscience of the
duty. If the name of Christ be called upon us, we must depart from
iniquity, else he will not own us; he will say in the great day
(Matt. vii. 23), Depart
from me, I never knew you, you workers of iniquity. Observe,
(1.) Whatever errors are introduced into the church, the foundation
of God standeth sure, his purpose can never be defeated. (2.) God
hath some in the church who are his and whom he knows to be his.
(3.) Professing Christians name the name of Christ, are called by
his name, and therefore are bound to depart from iniquity; for
Christ gave himself for us, that he might redeem us from all
iniquity, Tit. ii.
14.

II. Another thing that may comfort us is
that though there are some whose faith is overthrown, yet there are
others who keep their integrity, and hold it fast (v. 20): In a great house
there are not only vessels of gold, &c. The church of
Christ is a great house, a well-furnished house: now some of the
furniture of this house is of great value, as the plate in a house;
some of small value, and put to mean uses, as the vessels of wood
and earth; so it is in the church of God. There are some professors
of religion that are like the vessels of wood and earth, they are
vessels of dishonour. But at the same time all are not vessels of
dishonour; there are vessels of gold and silver, vessels of
honour, that are sanctified and meet for the Master's use.
When we are discouraged by the badness of some, we must encourage
ourselves by the consideration of the goodness of others. Now we
should see to it that we be vessels of honour: we must purge
ourselves from these corrupt opinions, that we may be
sanctified for our Master's use. Observe, 1. In the church there
are some vessels of honour and some of dishonour; there are some
vessels of mercy and other vessels of wrath, Rom. ix. 22, 23. Some dishonour the church
by their corrupt opinions and wicked lives; and others honour and
credit it by their exemplary conversation. 2. A man must purge
himself from these before he can be a vessel of honour, or meet for
his Master's use. 3. Every vessel must be fit for its Master's use;
every one in the church whom God approves must be devoted to his
Master's service and meet for his use. 4. Sanctification in the
heart is our preparation for every good work. The tree must be made
good, and then the fruit will be good.

Cautions against Contention. (a.
d. 66.)

22 Flee also youthful lusts: but follow
righteousness, faith, charity, peace, with them that call on the
Lord out of a pure heart. 23 But foolish and unlearned
questions avoid, knowing that they do gender strifes. 24 And
the servant of the Lord must not strive; but be gentle unto all
men, apt to teach, patient, 25 In meekness
instructing those that oppose themselves; if God peradventure will
give them repentance to the acknowledging of the truth; 26
And that they may recover themselves out of the snare of the
devil, who are taken captive by him at his will.

I. Paul here exhorts Timothy to beware of
youthful lusts, v.
22. Though he was a holy good man, very much mortified
to the world, yet Paul thought it necessary to caution him against
youthful lusts: "Flee them, take all possible care and pains
to keep thyself pure from them." The lusts of the flesh are
youthful lusts, which young people must carefully watch against,
and the best must not be secure. He prescribes an excellent remedy
against youthful lusts: Follow righteousness, faith, charity
peace, &c. Observe, 1. Youthful lusts are very dangerous,
for which reason even hopeful young people should be warned of
them, for they war against the soul, 1
Pet. ii. 11. 2. The exciting of our graces will be the
extinguishing of our corruptions; the more we follow that which is
good the faster and the further we shall flee from that which is
evil. Righteousness, and faith, and love, will be excellent
antidotes against youthful lusts. Holy love will cure impure
lust.—Follow peace with those that call on the Lord. The
keeping up of the communion of saints will take us off from all
fellowship with unfruitful works of darkness. See the character of
Christians: they are such as call on the Lord Jesus Christ, out
of a pure heart. Observe, Christ is to be prayed to. It is the
character of all Christians that they call upon him; but our
prayers to God and Christ are not acceptable nor successful except
they come out of a pure heart.

II. He cautions him against contention,
and, to prevent this (v.
23), cautions him against foolish and unlearned
questions, that tend to no benefit, strifes of words. Those who
advanced them, and doted upon them, thought themselves wise and
learned; but Paul calls them foolish and unlearned. The mischief of
these is that they gender strifes, that they breed debates
and quarrels among Christians and ministers. It is very remarkable
how often, and with what seriousness, the apostle cautions Timothy
against disputes in religion, which surely was not without some
such design as this, to show that religion consists more in
believing and practising what God requires than in subtle
disputes.—The servant of the Lord must not strive,v. 24. Nothing worse
becomes the servant of the Lord Jesus, who himself did not strive
nor cry (Matt. xii. 19),
but was a pattern of meekness, and mildness, and gentleness to all,
than strife and contention. The servant of the Lord must be
gentle to all men, and thereby show that he is himself
subject to the commanding power of that holy religion which he is
employed in preaching and propagating.—Apt to teach. Those
are unapt to teach who are apt to strive, and are fierce and
froward. Ministers must be patient, bearing with evil, and in
meekness instructing (v.
25) not only those who subject themselves, but those who
oppose themselves. Observe, 1. Those who oppose themselves to the
truth are to be instructed; for instruction is the scripture-method
of dealing with the erroneous, which is more likely to convince
them of their errors than fire and faggot: he does not bid us kill
their bodies, under pretence of saving their souls. 2. Such as
oppose themselves are to be instructed in meekness, for our Lord is
meek and lowly (Matt. xi.
29), and this agrees well with the character of the
servant of the Lord (v.
24): He must not strive, but be gentle to all men,
apt to teach, patient. This is the way to convey truth in its
light and power, and to overcome evil with good, Rom. xii. 21. 3. That which ministers must
have in their eyes, in instructing those who oppose themselves,
must be their recovery: If God, peradventure, will give them
repentance to the acknowledging of the truth. Observe, (1.)
Repentance is God's gift. (2.) It is a gift with a
peradventure in the case of those who oppose themselves; and
therefore, though we are not to despair of the grace of God, yet we
must take heed of presuming upon it. To the acknowledging of the
truth. (3.) The same God who gives us the discovery of the
truth does by his grace bring us to the acknowledging of it,
otherwise our hearts would continue in rebellion against it, for we
are to confess with our mouths as well as to believe with our
hearts, Rom. x. 9, 10.
And thus sinners recover themselves out of the snare of the devil;
see here, [1.] The misery of sinners: they are in the snare of
the devil, and are led captive by him at his will, v. 26. They are slaves to the
worst of task-masters; he is the spirit that now worketh in the
children of disobedience, Eph. ii.
2. They are taken in a snare, and in the worst snare,
because it is the devil's; they are as fishes that are taken in n
evil net, and as the birds that are caught in the snare. Further,
They are under Ham's curse (a servant of servants shall he
be, Gen. ix. 25), they
are slaves to him who is but a slave and vassal. [2.] The happiness
of those who repent: they recover themselves out of this snare, as
a bird out of the snare of the fowler; the snare is broken and they
have escaped; and the greater the danger the greater the
deliverance. When sinners repent, those who before were led captive
by the devil at his will come to be led into the glorious liberty
of the children of God, and have their wills melted into the will
of the Lord Jesus. The good Lord recover us all out of the
snare.